THE STATE'S RELATIONS TO RELIGION. 505 done—cripple the church power by preventing it from having the use of property, by taking away the existing means of support ; in other words, by coming, as far as this religious body is concerned, upon the plan of voluntary support, leaving to it to do its own work in its own way, with the proper state provision against disloyalty. As for extremes beyond this, it must not be supposed that a war or insur- rection excited by ecclesiastical arts has a right to different treatment from any other. We cannot help feeling, however, that as the Roman power has always temporized, so it always will. Since the times of the nationalization of countries under one suzerain, it has lost one means of effectual interference in the affairs of states —that of taking the part of one power in society against another power, of turning to its own account that strife of elements that existed in feudal society. The national feeling is now so much stronger than it was in the thirteenth century that it would surely prevail in a quarrel between the authori- ties of a state and ecclesiastical powers. Nor can it be doubted that a common feeling would pervade Europe when the question affected the independence of states. §263. We have still two points to determine : how far ought the potion of reii- state to go in protecting religious institutions, gums worship. an(} are there any religious offences which ought to come within its criminal code. I. Protection of worship can be put on the same ground on which the prevention of distubance is put in any other case when men are gathered in lawful assemblies, and with still greater reason, because public worship is a great end, and an important means of religion, without which the vast benefits which the state derives from it, and the individual may derive, cannot be realized. The disturbance may proceed from enemies without or ill-disposed persons within the assembly. In either case it may be repressed by ordinary police regula- tions.